Sunühat: 27-29

وَ لاَ تَزِرُ وَازِرَةٌ وِزْرَ اُخْرَى1

Here is the most just principle of the Qur’an concerning the management of individuals, groups and nations.

اِنَّهُ كَانَ ظَلُومًا جَهُولاً2

Here is the mystery of the terrifying capacity for dhulm in the essence of man: Unlike animals, powers (quwwa) and inclinations were not limited in the fitrah of human beings. The inclination towards dhulm and the love for nafs emerge in them terribly.

Yes, selfishness, arrogance, self-centredness, egotism, pride and stubbornness, which are the abominable manifestations of ana and ananiyyah; if they join that inclination, they will create such grievous kabâir that mankind has not yet found a name for those kabâir. Just as these kabâir prove the necessity of Jahannam, their punishment can only be Jahannam.

First of all, regarding individuals: a person possesses many different attributes. If an attribute among them attracts enmity, the law of Allah in the first âyah requires that one should limit enmity to that attribute; he should pity the person, who is the place of assembly of innocent attributes, and should not violate the rights of that person.

However, the dhâlim and ignorant person, with his dhâlim inclination, violates the rights of those innocent attributes because of a sinner attribute and displays hostility towards the owner of that attribute. He does not even suffice with this but also extends his dhulm to the relatives of that person and even those who share the same path with him. Since there are many causes of a thing, it is possible that this cruel attribute is not due to the corruption of the heart but rather the result of an external cause. Therefore, if the attribute is sinner, and even if it is kâfir, that person cannot be considered cruel.

Regarding jamâ’ah, we see that a person with a greedy vengeance or a vengeful opposition, has said, with an idea that contains desire, "Islam will be destroyed" or "Khilâfah will be ruined.” He desires the suffering of Islam and, al'iyazu Billah3, the drowning of Islamic brotherhood (uhkuwwah) only to prove his evil words right and to satisfy his pride and ananiyyah. Through unimaginable interpretations with jarbaza, he wants to show the dhulm of the enemy appropriate to kâfirs as justice.

Regarding modern civilisation, we see that this evil has endowed the hands of mankind with such a cruel principle of dhulm that it diminishes all the goodness of civilisation to zero. It reveals the mystery behind the concern of the noble malâikah in the âyah

اَتَجْعَلُ فِيهَا مَنْ يُفْسِدُ فِيهَا وَ يَسْفِكُ الدِّمَاءَ4

Here, if there is a traitor in a village, this civilisation allows the destruction of that village with its innocent people, or if there is a rebel in a community, allows the annihilation of that community with its children and women, or if someone who does not bow to its cruel law takes refuge in a sacred building worth billions, such as the Hagia Sophia, this civilisation gives permission for the most terrifying acts of savagery, such as destroying that building.

How is it possible that a man is not held accountable for his brother's sins in the sight of haqq, yet thousands of innocent people in a village or town are held accountable, or even destroyed, for the rebellion of a reckless man in a city or neighbourhood that never remains free of ill-natured rebels, even though those innocent people have no connection to them?